Shemini Atzeres – פרק ק׳׳ט

Kapital 109 begins with the words Lamenatzeach L’Dovid Mizmor and is a lengthy Perek with a singular theme. Radak explains that this Mizmor was written as Dovid Hamelech fled from Shaul, during which time he was betrayed by various people. The Pessukim of this Mizmor address those who turned against Dovid, asking Hashem to exact revenge upon them. Rashi explains that the Perek was said “Al Kol Yisroel”, for all of Klal Yisroel, identifying the enemies mentioned as Esav and his offspring.

Although one may assume that Rashi and Radak disagree, we can explain these two views in tandem with one another. Indeed, Dovid Hamelech wrote a Mizmor decrying these traitors, but it was recorded in Tehillim so that we, Klal Yisroel, may take advantage of these Koach, using these words as a Teffilah about our own enemies.

The Mizmor begins with a simple plea: “Elokai Tihilasi Al Techerash”. Radak explains that Dovid asks Hashem to respond to his Teffilos because his is different than his enemies: while they seek praise for their dastardly actions, Dovid is Mishallel through HKBH only.

The Perek itself can be seen has having three distinct sections, each fitting within the greater framework established by the Meforshim at its outset.

First, Dovid describes the actions of these enemies: “Pi Rasha U’Pi Mirma Alai Paschu”, they opened their mouths with lies and deceit. Sforno explains that the words “Pi Mirma” refer to an existence that is Echad B’Lev V’Echar B’Peh. This is true of both the specific enemies of Dovid Hamelech, who were in fact two-faced, and of our enemies in general, who often feign goodwill before turning against us. Further, “Divrei Sinah Sivavuni VaYeilachamuni Chinam”, their actions are Chinam, without cause or reason.

In the second part of the Perek, Dovid asks Hashem to exact revenge upon these enemies, in very specific terms. These Pessukim are absent metaphor: Dovid’s requests are quite plain. “Yihiyu Yamav Me’atim”, let his days be few, “Yihiyu Banav Yesomim”, let his children be orphans, “V’ishto Almana” and his wife a widow.

Sforno notes that this last request seems redundant: if the enemy dies young, leaving orphans, his wife becomes a window per force—why are these words added? He explains that Dovid was asking that the Almana of the enemies stay unmarried, lest a new husband take mercy upon the orphans. Cleary, Dovid wished all manner of ill upon these enemies and their offspring, who he hopes will roam as vagabonds, begging for morsels of food.

Dovid further asks that these enemies suffer financial ruin: “Yinakesh Nosheh L’Kol Asher Lo…” let their creditors seize their belongings, plundering all they have worked for. And, when this happens, Dovid hopes that no one takes mercy on them, “Al Tehi Lo Moshech Chesed”.

These wishes are not limited to the enemies themselves: “B’Dor Achar Yemach Shemo”, Dovid hopes tha their memories are wiped out in future generations as well. Rashi explains this hope: even once the enemies are perished, let the Zikaron of their actions be wiped out so that they receive no credit or adulations in the future.

In the final section of the Perek, Dovid explains why he may merit that his Teffilos be answered. Though he sees himself as an “Ani V’Evyon” in no way deserving of anything, Dovid begs for Rachamim: “Azreni Hashem Elokai Hoshieni K’chasdecha”. Dovid seeks no personal benefit, but rather Kiddush Shem Shamayim: “V’Yedu Ki Yadcha Zos Attah Hashem Asisa”. When this day comes, and the enemies are defeated, Dovid will repay the Chesed in kind: “Odeh Hashem Meod B’Pi U’Besoch Rabim Ahalelenu”

As we have seen, these Pessukim are relevant to any time in which we face enemies: we can use the words of Dovid Hamelech to plead that they too find their end, so that we may offer Shevach V’Hodaa’ah to HKBH. There is, however, a special connection between these Pessukim and the Yom Tov of Shmini Atzeres, as can be seen from Dvirei Chazal.

In the initial section of the Perek, wherein Dovid describes the enemies’ actions, the Passuk says: “Tachas Ahavasi Yistinuni V’Ani Teffilah.” Rashi explains these words as follows: though Dovid wishes to act upon his Ahavas Hashem, and his enemies stand in his way; nonetheless, “V’Ani Teffilah,” Dovid offers Teffilos to HKBH. Radak explains the Passuk in a simpler fashion: Dovid was betrayed by people with whom he had warm relationships—they repaid his love with treachery—and Dovid has nothing but Teffilah upon which to rely.

Chazal, however, offer a different explanation of these words.

As we know, there were seventy Parim brought as Korbonos throughout the seven days of Sukkos. These Parim correspond to, and in fact serve as a Kapparah for, the Shivim Umos HaOlam. The Tanchuma in Parshas Pinchas tells us that Bnei Yisroel turn to Hashem with a complaint: for seven days we bring Korbanos only to bring Kapparah to the Umos HaOlam, and they repay us not with thanks or love, but with hate. As a response, HKBH tells Bnei Yisroel: “Achshav HaKirivu Al Atzmechem”, now take one day to bring Korbanos just for yourself. This day, of course, is Shemini Atzeres a day on which we bring a lone Korban representing only Bnei Yisroel.

This Medrash, which speaks of the essence of Shmini Atzeres, is based on the words “Tachas Ahavasi Yistinuni V’Ani Teffilah”, establishing a connection between this Passuk and the Yom Tov. We must, however, understand this Medrash.

In a sense, the way the Medrash understands the words “Tachas Ahavasi Yistinuni” is understandable: instead of showing us affection or even gratitude for the Parei HaChag, the Umos only hate us. What about the rest of the Passuk, however? If the words “Tachas Ahavasi Yistinuni” relate to Shemini Atzeres, we can assume that the words “V’Ani Teffilah” do as well. It would seem that Dovid Hamelech is saying that Teffilah is the answer to the claim of “Tachas Ahavasi Yistinuni”, indicating that Shemini Atzeres should somehow be related to Tefillah. How can we understand this?

If we think about the day of Shemini Atzeres, there are really very few Minhagim or Mitzvos. One would not assume that it is a day of Teffilah. How can we understand its role in the way the Medrash seems to indicate?

To answer this question, it may be helpful to understand the purpose of Tefillah on a deeper level.

The Sifri in Parshas V’Eschanan, on the Pessukim that discuss the Teffilos of Moshe Rabbeinu, makes a stark statement: “Yaffah Sha’ah Achas B’Teffilah Yoser M’Maasim Tovim.” An hour devoted to Teffilah, according to the Sifri, is worth more than an hour devoted to Ma’asim Tovim. The Sifri proves this point from the fact that Moshe Rabbeinu performed many Mitzvos and acts of Chesed, yet it was his Teffilos that allowed him to ascend the mountain to view Eretz Yisroel. It emerges that Teffilos are in a way more valuable than Ma’asim Tovim.

How can we understand this? Mitzvos are a Kiyum of the Ratzon Hashem, how can they be less valuable than Teffilah, which would seem to be focused on our Retzonos?

R’ Aharon Kotler zt”l, in a Sicha brought in Mishnas Reb Aharon, addresses this question by explaining the purpose of Teffilah.

As we know, there is a requirement to say Shevach of HKBH before Teffilah itself, which is the reason that we say Pesukei D’Zimra at the beginning of Davening every day. While we might assume that the purpose of this Shevach is to induce HKBH to listen to our Teffilos, R’ Aharon assures us that this is not the case. The purpose of the Shevah, he explains, is to allow us to understand to Whom our Teffilos are addressed. After saying all the Pessukei D’Zimra, we can have the proper recognition of HKBH, allowing our Teffilos to be properly focused.

This, explains R’ Aharon, leads us to understand the true purpose of Teffila: an increased Kesher with HKBH based on the understanding that all we have, and all we wish for, comes only from him. By engaging in sincere Teffilah, proceeded by words of Shevach as prescribed by Chazal, we come to the recognition that that we have nothing without Hashem, and this increases of Kesher to Him. This, explains R’ Aharon, is why we learn that Teffilos Avos Tiknum: the main goal of the Avos was to increase the awareness of Hashgachas Hashem throughout the world. Seeing as the purpose of Teffilah is to increase our awareness of our reliance on HKBH; it follows that the Avos would have wanted to ensure that Teffilah was a part of our daily lives and were, therefore, Misaken the various Teffilos.

Based on this, explains R’ Aharon, we can understand the Sifri in V’Eschanan. The purpose of Mitzvos is to bring Kavod Shamayim, which will lead to increased Hakara of HKBH. This is, of course, important, but it is akin to working for the government, ensuring that the will of the King is done. Teffilah, however, is like working in the Palace, serving the king himself. Because Teffilah leads directly to increased recognition of the Hashgachas HaBorei, it is, in a sense, one step closer. Thus the Medrash tells us “Yaffah Sha’ah Achas B’Teffilah Yoser M’Maasim Tovim”.

Perhaps we can now explain the Tanchuma.

When we turn to Hashem and say “Tachas Ahavasi Yistinuni”, remarking that the Umos HaOlam don’t seem to appreciate our Avodah, the response is the day of Shemini Atzeres. On this day, there are no Mitzvos, no Ma’asim Tovim—we don’t work for the government, we are together with the king, “V’Ani Teffilah.”

When there are Umos involved in the Yom Tov, it is necessary to do Mitzvos, to increase Kvod Shamayim with the hopes that an awareness of HKBH will result. When it is just us and Hashem, however, we can rely on Teffilah alone, “V’Ani Teffilah”. On this day we are so close to HKBH, it is as though we work in the Palace, coming face-to-face with the King on a regular basis. This leads us to an increased awareness of the role of HKBH in our lives, in line with the very purpose of Teffilah.

As we enjoy the Yom Achas, the day in which we are together with HKBH, just us and Him, we can use the opportunity for Teffilah, but not in the hopes of fulfilling our Retzonos, but with the goal of achieving the true Ratzon HaBorei: total and complete recognition of Hashgacha Elyona.